〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Concision who instead of circumcising themselves did cut asunder the Church of God But the sound Believers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision indeed as being circumcised by the Circumcision made without Hands in putting off the Body of the Sins of the Flâ—sh by Christ Câ—ll 2. 11. They were the true Children of Abraham who did indeed perform that for which Circumcision was intended For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. In the words we have a three-fold Description of the True Circumcision How they stand affected To God Christ Self I. They worship God in the Spirit II. They rejoice in Christ Jesus III. They have no confidence in the Flesh. I. They worship God in the Spirit This Clause may be interpreted 1. In opposition to the Legal Ordinances So 't is taken Iohn 4. 23 24. But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth For the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and Truth The Jewish Worship is in a sense called Carnal the Christian Spiritual Heb. 7. 16. A Carnal Commandment Heb. 9. 10. Carnal Ordinances imposed on them till the Time of Reformation And Shadows Heb. 10. 1. Now the Lord would have a Spiritual Worship and the Truth of what was in these Shadows these external Forms he allowed instituted in the Infancy of the Church so that they worship God in the Spirit is they have embraced the true Worship of the Gospel and serve God not by the Carnal Rites of the Law but by the pure rational Worship of the Gospel This is part of the sense 2. It implieth worshipping God with the inward and spiritual Affections of a renewed Heart Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear Worship flowing from Grace engaging the Heart in God's Service is that which God prizeth Therefore a Christian should not rest in an External Form God is my Witness whom I serve with my Spirit Rom. 1. 9. 3. It doth also imply the Assistance and continual Influence of the Holy Spirit Ephes. 6. 18. Praying always with all Prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints And Iude v. 20. Praying in the Holy Ghost The Doctrine is this That a True Christian is known by his Worship or is one that doth worship God in the Spirit Here I shall shew you 1. What is Worship 2. What a true Christian 1. doth worship 2. Why in the Spirit 1. What is Worship 'T is either Internal or External The Internal consisteth in the Love and Reverence we owe to God The External in those Offices and Duties by which our Honour and Respect to God is signified and expressed 1. Internal The Soul and Life of our Worship lieth in Faith and Reverence and delight in God above all other things Psal. 2. 11. Serve the Lord with Fear and rejoice with Trembling Such a delight as will become the greatness and goodness of God Worship hath its Rise and Foundation in the Heart of the Worshipper there it must begin In our high thoughts and esteem of God especially two things Love and Trust. 1. Love Deut. 6. 5. Thou shalt love the Lord thy God with all thy Heart with all thy Soul and with all thy Might We worship God when we give him such a Love as is Superlative and Transcendental far above the Love that we give to any other thing that so our respect to other things may sâ—oop and give way to our respect to God 2. The other Affection whereby we express our esteem of God is Trust which is the other Foundation of Worship Psal. 62. 8. Trust in the Lord at all Times pour out your Hearts before him Delightful adhesion to God and an intire dependance upon him if either fail or be intermitted our Worship faileth If Delight Job 27. 10. Will he delight himself in the Almighty Will he always call upon God Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel They that love God and delight in him cannot be long out of his company They take all Opportunities and Occasions of being with God So Dependance and Trust Heb. 3. 12. Take Brethren lest there be in any of you an evil Heart of unbelief in departing from the Living God James 1. 6 7. Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the Wind and tossed For let not that Man think that he shall receive any thing of the Lord. Dependance begets Observance They that distrust God's Promises will not long keep his Precepts If we look for all from him we will often come to him and take all out of his hands Be careful that we do not offend him and displease him 2. External In those Offices and Duties by which our Honour and Respect to God is signified and expressed As by Invocation Thanksgiving Praises Obedience God will be owned both in Heart and Life In all these prescribed Duties by which our Affections towards him are acted If God did not call for outward Worship why did he appoint the Ordinances of Preaching Praying singing Psalms Baptism and the Lord's Supper God that made the whole Man Body and Soul must be worshipped of the whole Man Therefore besides the Inward Affections there must be External Actions In short we are said to worship God either with respect to the Duties which are more directly to be performed to God or in our whole Conversation 1. With respect to the Duties which imply our solemn Converse with God and are more directly to be performed towards him such as the Word Prayer Praise Thanksgiving and Sacraments Surely these must be attended upon because they are special Acts of Love to God and Trust in him And these Duties are the ways wherein God hath promised to meet with his People and appointed us to expect his Grace Exod. 20. 24. In all places where I record my Name I will come unto thee and bless thee And Mark 4. 24. 'T is a Rule of Commerce between us and God With what measure ye mete it shall be measured to you and unto you that hear shall more be given 2. In our whole Conversation Luke 1. 74 75. That we should serve him without Fear in Holiness and Righteousness before him all the days of our lives A Christian's Life is a constant Hymn to God or a continued Act of Worship ever behaving himself as in the sight of God and directing all things as to his Glory He turneth Second-Table Duties into First James 1. 27. Pure Religion and undefiled before God and the
Sacrilege The latter Prophets tax them much for that Crime The Jewish Form still is hatred of Idolatry in-so-much that they think that all the Plagues that come upon them is for the Idolatry of their Fathers especially in the siâ— of the Golden Calf in the Wilderness and translate the Scene of their Repentance far enough from themselves that they may not see their present Sins both in breaking the moral Law and despising Christ. And every Party is observâ—d to have their Form one special Commandment which they stuck unto which they are zealous for whilst they neglect the rest The reproaches of our Enemies saith the Pharisee are only for the fourth Commandment but neglect the rest zealous for the Sabbath but unconscionable all the week after Oh let 〈◊〉 be no occasion for this Others sâ—em to make little reckoning of other Commandments and insist only upon the fifth obedience to Superiors The Charge is sometimes carried between the third and sixth Commandment they will not swear but will lie and slâ—nder their Neighbours I mention these things to shew what need we have to be uniform in our Obedience unto God I will mention but one Motive They that do not obey all will not long obey any but where their Interest or Inclinationsâ— require it will break all As Herod did many things but one Command stuck with him his Herodias and that bringeth him to murder God's Prophet Mark 6. 20. One Sin keepeth possession for Satan and that one Lust and Corruption may undoe all A Bird tied by the Leg may make some shew of escape so do many think themselves at liberty but the Fowler hath them fast enough 2. Let us not rest in outward Duties of Worship and place our Zeal there for that is an ill Spirit that doth so 'T is the Badg of Pharisaism they keep a fair correspondence with God in the outward Duties of his Worship but in other things deny their subjection to him the main reason is because Externals of Worship are more easy than the denial of Lusts. The sensual Nature of Man is such that 't is loth to be crossed which produceth prophaneness Wherefore do Men ingulph themselves in all manner of sensuality but because they are loth to deny their Natural Appetites and Desires and to row against the stream of Flesh and Blood and so to walk in the way of his own Hâ—art and the sight of his Eyes Eccles. 4. 8. If Nature must be crossed it shall be crossed only for a little and in some slight manner they will give God some outward thing which lieth remote from the subjection of the Heart to him therefore be zealous for Externals and this produceth Hypocrisy gross Hypocrisy and Dissembling whereby we deceive othâ—rs and get a good Name among others by a zeal and fervency for God's outward Iâ—stitutions And this close Hypocrisy or Partiality of Obedience is that whereby we deceive our selves exceeding in External Actions and Duties while we neglect those Substantials wherein the Heart and Life of Religion most lieth such are the Love of God Contempt of the World Mortification of the Flesh the Heavenly Mind and Holy Constitution of the Soul â—irmly set to please God in all things Once more That this Deceit may be more strong Men are apt to exceed in outward Observances or By-laws of their own and this produceth Superstition either Negative in condemning some outward things which God never condemned as those Ordinances of Men which the Apostle speaketh of Col. 2. 19. Touch not taste not handle not Or positive in doing many things as Duties and crying them up as special Acts and Helps of Religion which God never instituted to that end and purpose Mark 7. 7 8. Teaching for Doctrines the Commandments of Men. The Spirit and Genius of Superstition lieth in this neglecting many things which God commandeth but multiplâ—ing Bonds and Chains of their own making Sacrifices enow God shall have any thing for the Sin of their Souls Micah 6. 6 7. Thus these three great Evils Prophaneness Hypocrisy and Superstition do all grow upon the same Stem and Root First Men must have an easy Religion where the Flesh is not crossed but no mortifying of Lusts no exercising our selves to Godliness They can deny themselves in parting with a Sacrifice but the weighty things of Piety Justice and Mercy are neglected God shall have Prayers enow Hearing enough if the Humor and Temper of the Body will suit with it They can fast and gash themselves like Baal's Priests whip their Bodies but spare their Sins but the Heart is not subdued to God They can part with any thing better than their Lusts and disturb the present Ease of the Body by attending on long and tedious Duties rather than any solid and serious Piety II. The next Lesson which we learn is The Guise of Hypocrites for our Lord intimateth that these Pharisees had great need to learn the Importance of that Truth as being extreamly faulty I will have Mercy and not Sacrifice 1. The first thing notable in Hypocrites is a partial Zeal they have not an Uniform Conscience are very exact in some things but exceeding defective and faulty in others The good Conscience is intire and universal Heb. 13. 18. We trust that we have a good Conscience in all things willing to live honestly The sincere Purpose and Intention of his Heart was to direct his Life according to the Will of God in all things Tho' every one hath his failings yet the Will and constant Endeavour of a sincere Heart is to govern himself universally according to the Will of God in all points of Duty whether they concern God or Man as 't is said of Zechary and Elizabeth Luke 1. 6. That they walked in all the Ordinances and Commandments of the Lord blameless The renewed Conscience doth approve all and the renewed Will which is the Imperial Power in the Soul the first Mover and Principle of all Moral Actions is bent and inclined to obey all and the New Life is spent in striving to comply with all But 't is not so with Hypocrites they pick and chuse out the easiest part in Religion and lay out all their Zeal there but let other things go In some Duties that are of easy digestion and nourish their Disease rather than cure their Soul none so zealous as they none so partial as they Now a partial Zeal for small things with a plain neglect of the rest is direct Pharisaism all for Sacrifice nothing for Mercy Therefore every one of us should take heed of halving and dividing with God If we make Conscience of Piety let us also make Conscience of Justice if of Justice let us also make Conscience of Mercy 'T is harder to renounce one Sin wherein we delight than a greater which we do not equally affect A Man is wedded to some special Lusts and is loth to hear of a divorce from them We have our tender and sore places in
the Conscience which we are loth should be touched But if we be sincere with God we will keep our selves from all even from our own Iniquity Psal. 18. 23. such as is most incident to us by temper or custom of Life or course of our Interests to baulk or break with God out of private Reasons of Pleasure Honour or Profit or any corrupt Interest is to prefer these things before God and to set up another chief Good in our Hearts and to prefer it before his Favour Thus in General 2. They place all their Godliness and Righteousness in outward Observances or external Discipline and so their Religion is more in the Flesh and in the Letter than in Heart and Spirit As the Pharisees rested in outward Worship only or some external Rules without the inward and real Duties either of the First or Second Table Mat. 23. 25. They cleanse the outside of the Cup and Platter but within they are full of Extortion and Excess And Vers. 28. Ye appear outwardly Righteous unto Men but within ye are full of Hypocrisy and Iniquity And every where they are represented as painted Tombs without but had much hidden Uncleanness and Corruption within There was an outward formality and shew of Religion when they denied the Power thereof They should join Obedience to God and Love to their Neighbour with their outward Sacrifices but these things were of little value and esteem with them Now what Sacrifices were to them that External Ordinances are to us And what their Rituals were the same is the Mode and Garb of Profession among us And therefore External Profession or the performance of External Duties according to our way is not a sufficient Testimony of true Godliness For Christ saith Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Their Righteousness was an out-side Righteousness without that inward Constitution of Soul which doth belong to a renewed Heart and yet carried on in such a way and applauded by Men that the Jews had a saying That if but two Men out of all the World went to Heaven the one should be a Scribe and the other a Pharisee Oh Christians 't is one thing to approve our selves to God who searcheth the Heart and another thing to approve our selves to Men who look only to the out-side and fâ—ir appearance without A renewed Heart that is unfeignedly set to please God in all things is more than all the Pomp of External Duties And therefore we should study to give Evidence of this by making Conscience of Obedience as well inwardly as outwardly growing in Holiness all the days of our Lives This will be comfortable to us and this will be approved of God hereafter even such an Holiness as is manifested in all the parts of our Conversation in outward Carriage and secret Practice common Affairs and religious Duties In the Worship of God and Charity and Justice to Men Phil. 3. 3. We are the Circumcision which worship God in the Spirit and have no confidence in the Flesh. When there is a serious Bent and the true spiritual Affections of a renewed Heart towards God and Man and we do not rest in outward Duties but are still growing in internal Grace Faith Hope and Love and are still purifying the Heart and Life that we may constantly glorify God and do good to Men. This is that which is over and above the Righteousness of the Scribes and Pharisees our Duty is to serve God in the Spirit and to bring the inward Man in subjection to him without which Externals are of little worth 3. They were more in love with Ceremonies than with Substance Sacrifices which belonged to the Ceremonies of the Law were in high esteem with them but Godliness Justice and Mercy were of little regard And as outward things were preferred before Inward so the lesser things before the weighty As to their Duties tithing Mint and Annise and Cummin but they have omitted the weightier Matters of the Law Justice Mercy Faith These ought ye to have done and not to leave the other undone Matth. 23. 23. Formality and Hypocrisy maketh Men wise about that which is least to purpose They make a business about Ceremonies but neglect the Substance of Religion They enlarged their Phylacteries which were Scroles of Parchment on which the Law was written but took no care of having the Law of God written upon their Hearts Hypocrisy is an odd trifling Zeal which runneth out upon little things So for avoiding Sin Matth. 23. 24. They strain at a 〈◊〉 and swallow a Camel More scrupulous in a little Sin than a great in small Sins very scrupulous in greater Matters very adventurous And because this is one of the main things here intended I shall give you Instances and Reasons 1. Instances to prove that Hypocrites have such an odd Conscience that straineth greatly at a small Sin We have them every where out of the Word of God Herod's making Conscience of his Oath but not of shedding Innocent Blood The King was sorry nevertheless for his Oath 's sake c. Matth. 14. 9. he caused Iohn the Baptist to be beheaded A Sinner is holden in Bonds which he might lawfully break rather than Herod will break his rash Oath Iohn shall lose his Head Of such an odd Complection is the Conscience of Carnal Men. So the Jews when Iudas laid down the hire of his Treason and cast the Mony at their feet Mat. 29. 6 7. It is not lawful said they to put it into the Treasury because it is the price of Blood Pretending to be afraid to offend in the least things when they had offended in the greater They bogled not at betraying Innocent Blood and yet they would not meddle with the Gain when it was thrown back to them Another Instance of the like Conscience is Iohn 18. 28. Then led they Iesus front Caiaphas into the Iudgment-Hall and it was early and they themselves went not into the Iudgment-Hall lest they should be defiled but that they might eat the Passover They were careful to avoid legal Pollution and yet they were at the same time seeking the Life of the Lord of Glory Just such another fit of Conscience cometh upon them a little after Iohn 19. 31. They went to Pilate and desired that the Bodies might not hang upon the Cross on the Sabbath-day lest their great Feast should be defiled And thus you see that through Formality and Custom Men may be strictly bound in Conscience to perform the Duties of Ceremonial or External Worship whose Consciences notwithstanding never scruple to violate the most weighty Precepts of the Law Just of this Nature was that solemn Case of Conscience Zech. 7. 1 2. about the keeping of their Fasts when the Prophet telleth them they had higher Matters to mind the executing of Iudgment and shewing Mercy and breaking off their Oppressions vers 10. The
complain of God but your selves and beg Grace more fâ—â—lingly In short you are not able because you are not willing And your impotency is increased by evil habits contracted and long custom in Sin I now proceed to the fourth Consideration 4. None of these Excuses are sufficient for not following of Christ. And that 1. Because of his Authority Who requireth this Duty from us or imposeth it on us 'T is the Lord Jesus Christ to whose Sentence we must stand or fall When he biddeth us follow him and follow him speedily to excuse our selves is to countermand and contradict his Authority 'T is flat disobedience though we do not deny the Duty but only shift off and excuse our present complyance For he is as peremptory for the Time and Season as for the Duty Now while 't is called to day harden not your hearts Heb. 3. 7 8. God standeth upon his Authority and will have a present Answer If he say To day 't is flat disobedience for us to say To morrow or suffer me â—irst to do this and that business 2. It appeareth from his Charge to his Messengers Nothing can take off a Minister of the Gospel from seeking the Conversion and Salvation of Souls We cannot plead any thing to exempt us from this Work to plead that the Peoples hearts are hard and that the Work is difficult and full of danger will not serve the turn no Their Blood will I require at thy hands Therefore all excuses set aside we must address our selves to our work Acts 20. 23 24. Paul went bound in the Spirit and the Holy Ghost had told him that in every City Bonds and Afflictions did abide and wait for him But saith he None of these things move me neither count I my Life dear to my self so as I may finish my course with joy and the Ministry which I have received of my Lord Iesus to testify the Gospel of the Grace of God He was willing and ready to endure what should befal him at Ierusalem and reckoned nothing of it nor of loss of Life if he might successfully preach the Gospel and serve Christ faithfully in the Office of the Ministry If nothing be an excuse to us can any thing be an excuse to you Should your Souls be nearer and dearer to us than to your selves 3. It appeareth from the matter of the Duty imposed on you If you consider the Excellency and the Nececessity of it To begin first the Excellency All Exâ—uses against Obedience to God's Call are 〈◊〉 from the World and the things 〈…〉 in the World Now there is no 〈…〉 between the things of the 〈…〉 following Christ's Counsel 〈…〉 â—verlastingly happâ— The Question will soon be reduced to this Which is most to be regarded God or the Creature the Body or the Soul Eternity or Time The Excuses are for the Body for Time for the Creature but the Injunctions of Duty are for God for the Soul and for Eternity Sense saith Favour the Flesh Faith saith Save thy Soul The one is of everlasting Consequence and conduceth to an happiness that hath no end the other only for a time 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal One turn of the Hand of God separateth the neglected Soul from the pampered Body And then whose are all these things 2. The Necessity that we may please God and enjoy him for ever We can never plead for a necessity of sinning for a Man is never driven to those streights whether he shall sin more or less but sometimes Duties come in competition Duty to a Father and a special injunction of Christ's to follow him One must be subordinated to the other and the most necessary must take place the less give place to the greater Now this is much more true of those things which are usually pleaded by way of hesistancy or as a bar to our Duty as our worldly and carnal satisfactions But you will say We must avoid poverty and shame But it is more necessary to avoid damnation Not to preserve our temporal Interests but to seek after eternal Life Luke 10. 42. One thing is necessary 4. It appeareth from the nature of the Work To follow Christ is not to give to him as much as the Flesh can spare but wholly to devote your selves to his Service to sell all for the Pearl of great price Mat. 13. 46. And you are obliged to walk so that all may give way to the Glory of God and the Service of your Redeemer If he will imploy us thus and thus we must not contradict it or please any thing by way of excuse Vse Do not neglect your Duty for vain Excusâ—s The excusing humour is very rife and very prejudicial to us for the Sluggard hath an high conceit of his own Allegations Prov. 26. 16. The Sluggard is wiser in his own conceit than seven Men that can râ—nder a reason In the Eastern Countries their Counsel usually consisted of seven as we read of the seven Princes of Media and Persia Esther 1. 14. Therefore let us a little disprove this vain conceit The Sluggard thinketh himself so wise that all others are but giddy and â—raisy-brain'd People that are too nice and scrupulous and make more ado with Religion than needeth But can a Man do too much for God and Heaven 1 Thess. 2. 12. The Sluggard thinketh 't is a venture and he may venture on one side as well as the other but 't is a thousand to one against him in the eye of Reason put aside Faith in doubtful Cases the surest way is to be taken But to draw it to a more certain determination 1. Nothing is a reasonable excuse which God's Word disproveth for the Scriptures were penned to discover the vain Sophisms which are in the Hearts of Men. Heb. 4. 12. For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a discerner of the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart however palliated with the pretences of a crafty Understanding Certainly our private Conceits must not be lifted up against the Wisdom of God nor can a Creature be justified in going against his Maker's Will Nothing can be Reason which the God of Wisdom contradicts and calleth Folly Jer. 8. 9. Lo they have rejected the Word of the Lord and what Wisdom is in them 2. Nothing can be pleaded as a reasonable Excuse which your Consciences are not satisfied is Reason Men consult with their Affections rather than with their Consciences Conscience would draw other Conclusions therefore our Excuses are usually our Aggravations Luk. 19. 22. Out of thy own mouth will I judg thee thou wicked Servant The Master expected increase
without seeking the reconciling and renewing Grace of the Redeemer Luke 18. The proud Pharisee pleadeth his own Merits rather than God's Grace but the Publican pleaded Mercy 'T was long e're Paul was brought to count all but Dung and Dross for the Excellency of the Knowledg of Christ Phil. 3. 7 8 9. But on the other side a Christian though he maketh progress in Holiness yet from first to last cherisheth a broken-hearted sense of his own Wants and a thankful remembrance of his Redeemer's Love who is all in all with him both for Justification and Sanctification Before Pardon the Sinner is weakned and humbled with a sense of his lost Condition and then there is a constant watchfulness with Repentance and brokenness of Heart which followeth Pardon loving much because much is forgiven Luke 7. 47. And loathing himself in his own sight because of his vileness and sinfulness after God is reconciled to him Ezek. 16. 63. This is the frame of Heart which suiteth with the Gospel-state III. I come to the third Thing the value of Mercy I shall not speak of it at large but only with respect to this Scripture 1. 'T is better than Sacrifice To sacrifice is to serve God but to shew Mercy is to be like God Luke 6. 36. Be ye therefore merciful as your Heavenly Father is merciful Now Conformity to God is more noble than Subjection to God it hath more of Perfection and Blessedness in it especially than a particular external mode and way of subjection to God 2. As 't is preferred before Sacrifice so 't is preferred before the external Observation of the Sabbath The Sabbath is the great Institution conducing to the enlivening of other Duties Mercy not only to the Souls of Men as here or Bodies of Men but Mercy to the Bodies of the to help a Beast out of a Pit is a Sabbath-days work Mat. 12. 11 12. 3. 'T is more than Gospel-Externals of Worship The Apostle had spoken of being not hearers of the Word only but doers also Jam. 1. 25. Then saith Vers. 27. Pure Religion and undefiled before God is this To visit the Fatherless and Widows in their Affliction and keep himself unspotted from the World Is this Religion to come to Church to hear the strictest Preachers Doth the Apostle reckon this another part of Religion No but to visit the Fatherless and Widows They who are truly Religious have such a deep sense of God's Mercy to them that they are changed into the Divine Nature that they cannot but pity the miserable and afflicted Now the Ordinances of the Gospel are rational not so carnal and servile as the Ordinances under the Law 4. 'T is more excellent than all the Gifts of the Gospel The Gifts of the Gospel were glorious Things Gifts of Tongues Gifts of Healing Gifts of Knowledg and Utterance 1 Cor. 12. 31. Covet earnestly the best Gifts and yet I shew you a more excellent way What is that Love Charity Mercy Though Abilities are excellent Things to be able to edify and instruct others yet no way to be compared with the Grace of Charity and the performing all our Duties to our Brethren out of love to God 5. I cannot say 't is above the Graces of the Gospel Faith and Love to God yet this I can say that those Graces are not real unless accompanied with Charity 1 John 4. 20. If a Man say he loveth God and hateth his Brother he is a liar for if a Man hateth his Brother whom he hath seen how can he love God whom he hath not seen He speaketh there of Love to Christ vers 19. We love him because he loved us first There may be a great deal of Hypocrisy in professing and pretending Love to Christ and so he doth certainly who doth malign and persecute Christians or not shew Mercy to them in their Distresses We daily converse with Men meet with Objects of Charity whom we should pity but if we do not this which is the more easy we will not do that which is more difficult 6. 'T is the Qualification of finding Mercy Mat. 5. 7. ` Blessed are the Merciful for they shall obtain Mercy Compassion to other Mens Bodies and Souls gives this hope and confidence of finding Mercy with the Lord and that is all our Hope It will be inquired into at the Day of Judgment Mat. 25. 35 36 37 38 39 40 41. For I was an hungred and ye gave me Meat I was thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye clothed me I was sick and ye visited me I was in Prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee Drink When saw we thee a Stranger and took thee in or naked and clothed thee Or when saw we thee sick or in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my Brethren ye have done it unto me Then shall he say also unto them on the left hand Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Oh then let us make Conscience of this Duty more than ever we have done A DESCRIPTION of the True Circumcision PHIL. 3. 3. For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. AMong those that entertain thoughts of Religion there ever have been and will be many Contests who are the True Church and People of God The Lazy place their Plea and Claim in External Observations The Serious look to the Vitals and Heart of Religion and cannot satisfy themselves in an outward Form without the Life and Power This was the very difference between the True Christians and a certain sort of Persons who took upon them to be the Circumcision The Jews are often called the Circumcision Therefore Christ is said to be a Minister of the Circumcision as being sent to the People that were to be Circumcised Rom. 15. 8. And Peter is called the Apostle of the Circumcision Gal. 2. 7 8. as being appointed to deal with that People Now these Judaizing Christians who had a zeal for the Ceremonies of the Law did falsely boast themselves to be the only People of God and the true Circumcision This was the difference between them Who were to be accounted the true Circumcision the Jewish Zealots who placed their Justification in the Ceremonies of the Law or those who adhered to Christ only and looked for the Mercy of God through him We are the Circumcision say they excluding the other and better sort of Christians The one had the Form and the other the Effect and Power The one were circumcised outwardly the other spiritually The Apostle judgeth for the latter the former were
Father is this To visit the Fatherless and Widows in their Affliction and to keep himself unspotted from the World Heb. 13. 16. To do good and to communicate forget not for with such Sacrifices God is well pleased Ephes. 5. 21 22. Submitting your selves one to another in the fear of God Now a true Christian maketh Conscience of all this as of Internal Worship so External As of Solemn and Sacred Acts so of a constant Awfulness of God Secondly The Reasons 1 st Why a true Christian doth worship God 2 dly Why in the Spirit 1 st For the Worship it self 1. Because they have a deep sense of his Being and Excellency impressed upon their Hearts 1. His Being These two Notions live and die together That God is and that he ought to be worshipped and served Heb. 11. 6. The one immediately floweth from the other The first Commandment is Thou shalt have no other Gods before me The second Thou shalt not worship a graven Image If 〈…〉 Worship is certainly 〈…〉 They that have no 〈…〉 they had no God The Psalmist proveth Atâ—â—ism by that Psal. 14. 1. The Fool hath said 〈…〉 Heart There is no God And vers 4. They call not upon God 2. His Excellency They have a cleareâ— sight of God than others have and are more acquainted with him than otherâ— are and therefore are more prone to worship When God had proclaimed his Name and manifested himself to Moses Exod. 34. 8. He made haste and bowed himself to the Earth and worshipped None so ready and forward Psal. 9. 10. They that know thy Name will put their trust in thee 2. Because they have a Principle within them which inclineth them to God Their Hearts are carried to him as light Bodies are carried upward There is such a Grace as Godliness 2 Pet. 1. 6. and distinct in the Notion from Righteousness and Holiness 1 Tim. 6. 11. Follow after Righteousness Godliness 2 Pet. 3. 11. What manner of Persons ought we to be in all Holy Conversation and Godliness What is the Notion then of it 'T is Tendentia mentis in Deum An Impression left upon their Hearts which causeth a bent and tendency towards God as the Fountain of their Mercies the Joy of their Souls and the Center of their Rest. There is such an Inclination in some stronger in others more remiss but in all that are made Partakers of a Divine Nature in some good Degree so as ordinarily to prevail over the Inclinations of the Flesh As Holiness noteth purity of Life so Godliness an Inclination to God 3. Because of their Relations to God which they own God pleadeth his Right Mal. 1. 6. If I be a Father Where is mine Honour If I be a Master Where is my Fear A Father must have Honour and a Master must have Fear And God who is the common 〈◊〉 and 〈◊〉 Master of all must have both A Worship and Honour in which Reverence and Fear is mixed with Love and Joy Or as the owning of a King implyeth submission to his Government so the owning of a God Adoration and Worship 2 dly Why in the Spirit 1. Because Worship without the Spirit is like a Body without the Soul 't is but the Carcase of a Duty The Heart must be the principal and chief Agent in this Business Mat. 15. 8. This People draweth nigh to me with their Mouths and honoureth me with their Lips but their Hearts are far from me There is no Love to God rather an habitual aversion from him 2. External Worship is but a Means to the Internal as Prayer Hearing Reading Receiving tend to promote Love Trust Heavenly-mindedness Self-denial Mortification purity of Life and Conversation Now as the Means are only valuable with respect to their End so are these Duties of Hearing Reading Singing Diligence in the use of Means is good but those Acts that are conversant about the End are better such as the Love of God and Delight and Trust in God for Finis est nobilior mediis Nay amongst the Internal Acts as they are Means to one another so the nearer respect they have to the last End the more noble they are As Faith is more noble than bare Knowledg because Knowledg tendeth to Faith Psalm 5. 10. Love than Faith because Faith tendeth to Love Gal. 5. 6. 1 Cor. 13. 13. Faith causeth Love and serveth as the Bellows to in-kindle this Holy Fire and in Love Desire maketh way for Delight as its noblest Act. And accordingly must all things be valued as they suit the great End which is the injoying of God 3. A Man doth not partake of the Gospel-Blessing till he doth serve God in the Spirit that is till he be made partaker of the Regenerating Grace and actual Influence of the Holy Spirit 1. Of his Regenerating Grace Rom. 7. 6. That we should serve in newness of the Spirit and not in oldness of the Letter New Life is the principal of Evangelical Obedience and when we are renewed by the Holy Ghost we walk in newness of Conversation The Gospel is a Ministry of the Spirit 2 Cor. 3. 8. It not only requireth Duty but giveth Power to perform it The Letter of the Law requireth but giveth no Principle or Inclination to do it that is from Regenerating Grace or the Law written upon our Hearts John 3. 6. That which is born of Spirit is Spirit that is suited inclined disposed fitted for a Spiritual Life 2. Actual Influence He still worketh in us what is pleasing in God's sight Helpeth to mortify Corruption Rom. 8. 13. If ye through the Spirit do mortify the Deeds of the Body ye shall live To perfect Holiness Heb. 13. 21. that so we may serve God in all purity of Life We cannot get nor keep nor act nor increase Grace of our selves if forsaken by the Spirit of Grace The foulest Sins would become our Pleasure and the most unquestionable Duties our Burden If he withdraw his quickning Influences you can do nothing Vse 1. It reproveth those that either do not worship God or by halves or not worship him in the Spirit 1. It disproveth their Confidence that do not worship God There are an irreligious sort of Men that neither call upon him in publick or in private in the Family or in the Closet but wholly forget the God that made them and at whose expence they are maintained and kept 1. Let me reason with you as Men Wherefore had you reasonable Souls but to praise and honour and glorify your Creator and Preserver If you believe there is a God why do you not call upon him The neglect of his Worship argueth a doubting of his Being If there be such a supream Lord to whom you must one day give an account how dare you live without him in the World All the Creatures glorify him Psal. 145. 10. they passively but you have a Heart and a Tongue to glorify him actually Man is the Mouth of the Creation to return to God
the praise of all that Wisdom Glory and Power which is seen in the things that are made Now you should make one among the Worshippers of God 2. Let me reason with you as Christians Are you a Christian and have such Advantages to know more of God and will you be dumb and tongue-tied in his Praise Have you the discovery of the Wonders of his Love in your Redemption by Christ and do you see no cause to own and acknowledg him Have you no Necessities to bring to the Throne of Grace In Christianity you know his particular Providence and Redemption by Christ and should you eat and drink and trade and sleep and never think of God Have you no Pardon to sue out no Grace that you stand in need of that you should live like a brute Beat go on in the circle of Trade Business Comforts and never think of God! You profess you know him but in your Works you deny him and sin doubly both against the Light of Reason and Christianity All that are not avowed Athâ—ists must have some Worship 2. It cutteth off their Conâ—idence that worship him by halves They are of many sorts 1. Some worship him in publick but never in private and secret though Christ hath given us direction to enter into our Closets Mat. 6. 6. And surely every Christian should make Conscience of secret Duties There are many Disputes about praying in Families though those that take their daily Bread should seek God together but there can be no dispute about praying in Secret for the Precept that requireth Prayer first falleth upon single Persons before it falleth upon Families and Churches 1 Thess. 5. 17. Pray without â—easing This cannot concern Families and Churches they are done at stated times when they can conveniently meet but every Man in secret is to be often with God Christ was often alone Mark 1. 35. He went â—ut into a solitary place and there prayed Surely Christ had not such need to pray as we have nor such need of retirement his Love to God being always â—ervent and so in no danger of distraction God poured out the Spirit that we might go apart and mourn over Soul-Distempers Zech. 12. 10 11 12 13 14. Now God's precious Gifts are not given in vain So Acts 10. 2. Cornelius prayed to God alway Therefore certainly secret Prayer is a necessary Duty of God's Worship to be observed by all that acknowledg God to be God and the World to be ruled by his Providence or themselves to have any need of his Grace and Pardon or hope for any thing from him in the World to come Therefore if you have any sense of Religion or think you have any need of particular commerce with God you should make Conscience of secret Prayer 2. Others that make Conscience of External Worship Prayer Hearing Reading Singing of Psalms but not of Internal Worship Faith Love and Hope The External Forms were appointed for the acting or increasing of Internal Grace and so they superficially are conversant about the Means and never mind the End External Worship is sensible and easily done but Internal Worship is difficult External Worship may procure us esteem with Men but Internal Acceptance with God External Worship satisfieth blind Conscience but doth not better the Heart External Worship may puff us up with a vain Confidence but Internal Worship maketh us lament Spiritual Defects We have not that purity of Heart that deep sense of the World to come that absolute dependance upon God which may quiet our Souls in all Exigencies Surely they are better Christians that have the Effect of the Ordinances than they that have only the Formality of them The External Duty may procure us toil and wearisomness to the Flesh but the Internal Worship bringeth us Comfort and Peace The more Faith in Christ and Love to God and lively Hope of Eternal Life the more is the Soul comforted Therefore if you will always lick the Glass and never taste the Hony go on in a Tract of Duties but you will have no comfort in them In short They that go on in External Duties may be said in some sense to serve God but they do not seek after him In pretence they make God the Object of their Worship for they do not worship an Idol but they do not make him the End of their Worship A Man maketh God the End of his Worship when he will not go away from God without God when he looketh to this that his delight in God be quickned his dependance upon God strengthned his hatred of Sin encreased and by every Address to God is made more like God 3. It reproveth and disproveth those that put on a garb of Devotion when ministring before the Lord but are slight and vain in their ordinary Conversation A Man should be in some measure such out of Duty as he giveth out himself to be in Duty For his whole Life should be as it were a continued Act of Worship Prov. 23. 17. Let not thy Heart envy Sinners but be thou in the Fear of the Lord all the day long We should still live in a dependance upon God and in subjection to him Psal. 16. 8. I have set the Lord always before me He is at my right hand I shall not be moved In Point of Reverence and in point of Dependance because we are in danger to miscarry both by the Delights of Sense and the Terrors of Sense If a reverence of and a dependance on the great God do still possess our Hearts we shall carry our selves more soberly as to the Comforts of the World and not be easily discouraged and daunted with the Fears of the World This is our Preservative and maketh us true and faithful to our great End 3. Those that do not serve God in the Spirit You should worship God so as it may look like Worship and Service performed to God and due to God 'T is Spiritual Worship God requireth and is ever pleased with all He seeketh such to worship him as worship him in Spirit and in Truth Iohn 4. 23. And this is most agreeable to his Nature Iohn 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth When Hearts wander when Affections do not answer Expressions Is this like Service and Worship done to an All-seeing and All-knowing Spirit Is there any stamp of God upon the Duty of his Majesty Goodness and great Power Vse 2. For the Comfort of good Christians Here is their Carriage towards God briefly set down They worship God in the Spirit A Christian is described by his proper Act Worship and by the prâ—per Object thereof God and by the proper part and seat thereof In the Spirit Do you worship him with Reverence and with Delight and Affection with a Trust Hope and Confidence 1. With Reverence Considering God's Majesty and our own Vileness The Majesty of God Mal. 1. 13. For I am a great
so much as this Holy Joy There is no true Thanksgiving if this be not at the bottom of it 2. For the Degree The Heart doth delight in Christ above all other Things As to the sensitive Expression in the lively stirring of Joy we may to appearance be more affected with outward Benefits because fleshly Objects do more work upon our fleshly senses as carrying a greater suitableness to them Religion is a grave severe thing not seen so much in actual Transports as in the habitual complacency and well-pleasedness of the Mind yet in solâ—mn Duties thâ—re may be as great Ravishment of Soul Psalm 6. 35. My Soul shall be ravished as with Marrow and Fatness and my Mouth shall praise thee with joyful Lips When they feel the Love of God shed abroad in their Hearts they are in effect transported with it more than with all the Delicates and Banquets of the World and cannot hold from praising God But generally it must be measured by our solid complacency and judicious esteem What we prize most and would least want and would not forgo for all other things so the Saints rejoice in God and Christ more than in any worldly Matter whatsoever Psalm 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Psal. 119. 14. I have rejoiced in the way of thy Testimonies as much as in all Riches Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy Countenance upon us That hast put Gladness in my Heart more than in the time that their Corn and their Wine increased Psalm 63. 3. Because thy loving Kindness is better than Life my Lips shall praise thee This is that which they love most and keep best and are most loth to want This is that which giveth a value to Life it self and without which that which is most precious and desirable is little or nothing worth and giveth them more comfort then what is most comfortable in this World and is the most chearful Employment for their Thoughts to think upon This is delight in Christ. Q. Whether this may be had without Assurance And can those who are dark in their interest in Christ and know not whether they have any Grace or no rejoice in him To this I Answer Yes certainly For there are general Grounds of rejoicing for the Gospel bringeth glad Tydings to Sinners as it offereth to them a way how to escape out of their misery and enter into the Peace of God But more distinctly 1. The Scripture speaketh of a two-fold rejoicing in Christ Before Faith and After Faith Before Faith is full grown and is but in the making as those Acts 13. 48. When they heard this they were glad c. And he that had found the true Treasure for Joy thereof sold all that he had Matth. 13. 44. There was Joy before the thorow consent though introductive of it yet antecedent to it And the reason is because God hath shewed them the way how to free themselves from Misery and to enjoy true Felicity and Happiness Now if there may be a Joy before Faith certainly before Assurance The very offer of a Remedy is comfortable when in misery And then there is a Joy after Faith as Joy and Peace in Believing when they take the course to get this Liberty and Deliverance by Christ yet this is Faith not Assurance As a sick Man when he heareth of an able Physician who hath cured many of the same Disease wherewith he is oppressed he rejoiceth and conceiveth some hope that he may be cured also When he hath lighted upon this Physician and beginneth to make use of his Healing Medicines he is more glad and expecteth the Cure But when he is perfectly recovered and feeleth it then he is glad indeed So when a broken-hearted Creature heareth the glad Tidings of the Gospel that Christ Jesus came into the World to save Sinners he rejoiceth that God hath found out such a Saviour to recover the lapsed Estate of Mankind But when he submitteth to Christ's Healing Methods and trusts himself with his skill and fidelity he is more comforted and doth more intimately feel the benefit of this course in his own Soul but as he groweth more assured of his Health and Salvation his Comfort still increaseth and his Joy is more unspeakable and glorious So that this Joy may be without assurance for the Causes of it at first are Knowledg and Faith 2. There is a Joy that accompanieth seeking even before we attain what we seek after Psal. 105. 3. Let the Heart of them rejoice that seek the Lord. There is a great deal of Contentment in this course though that complacential Joy which is our full Reward be yet reserved for us yet there is a Joy in seeking Better be a Seeker than a Wanderer This Blessed Saviour am I waiting upon Though we have attained to little Communion with him yet 't is a comfort that we are seeking farther measure Delight and Joy keepeth up our endeavours 3. When our Right is cleared then we have more abundant Joy 2 Pet. 1. 10 11. Wherefore the rather Brethren give diligence to make your Calling and Election sure for if ye do these things you shall never fall For so an Entrance shall be administred to you abundantly into the Everlasting Kingdom of our Lord and Saviour Iesus Christ. Some are afar off others not far from the Kingdom of God Others make an hard shift to go to Heaven through many Doubts and Fears some sail into the Haven of Glory with full Sails with much Joy and Peace of Soul 3. I shall shew you the Spiritual Profit of this Joy 1. 'T is such a Joy as doth enlarge our Heart in Duty and strengthens us in the way of God Nehem. 8. 10. The Ioy of the Lord is your strength There is a natural deadness and dulness in Holy Duties which we often find in our selves which cometh to pass partly from the back-bias of Corruption weakning our Delight in God and partly from the remissness of our Will towards Spiritual and Heavenly Things Now the most proper and kindly cure of it is this Delight and Rejoicing in Christ for a Man will readily do those things which he delighteth in though â—oilsom and difficult Let the Heart be but affected with the Grace of Christ and our Joy will soon vent it self in a thankful and delightful Obedience 1 John 5. 3. For this is the Love of God that we keep his Commandments and his Commandments are not grievous Psalm 119. 14. I have rejoiced in the way of thy Testimonies as much as in all Riches Psal. 40. 8. I delight to do thy Will O my God yea thy Law is within my Heart The hardest Services are pleasant to one that delighteth in Christ they are sweetned by his Love and quickned and inlivened by the sense and esteem that we have of the Benefits
Were those things spoken to them only and not to us also Surely all may learn from hence that by a bare submission to outward Rites we are not approved of God without minding the true Reformation of Heart and Life and expecting the Pardon of our Sins by Jesus Christ. You are baptized but are you washed from your Sins You hear the Word but is it the Power of God to your Salvation You frequent Sacraments but is the Conscience of the Bond of the Holy Oath into which you are entred upon your Hearts There is more required in Christianity than outward Profession whether in Word or Deed Namely the Conscience of your Dedication to God or else the Work doth not go deep enough 1 Cor. 13. 3. Though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me nothing You content your selves with your Tale and number of Duties praying Morning and Evening and reading so many Chapters But where is the Spirit and the Fruit of all that you do They that are given to Fasting think themselves very devout if they fast often be their Hearts never so full of rancour Many huddle over many Prayers but they do not go from their Heavenly Father with an Heavenly Mind They give Alms but live loosly As Michal laid a Statue in David's Bed and covering it with David's Apparel made Saul's Messengers believe it was David himself sick in Bed So many Persons cover themselves with certain External Actions belonging to Religion and the World believeth them truly sanctified and spiritual whenas indeed they are but Statues and Apparitions of Devotion to God But this is but a vain shew a placing the Means instead of the End the Subordinate instead of the Ultimate End 2. Man's Externals Invented by themselves by Laws of their own and outward Observances of their own devising Men's whole Religion running out into Externals they are not contented with the Forms of Worship instituted by God but add somewhat of their own and love to bind themselves in Chains of their own making As the Jews not being perfect as appertaining to the Conscience by the use of the Instituted Ceremonies of Moses invented other things to make them more perfect Now as to this I shall only observe 1. That as the out-side of Worship is most minded by a Carnal Christian so the in-side by a renewed Christian Mat. 15. 8. This People draweth nigh to me with their Mouth and honoureth me with their Lips but their Heart is far from me Their Hearts are averse from God The Carnal Christian is all for uncovering the Head and bowing the Knee but taketh no care of the Heart Isa. 58. 5. Is it such a Fast that I have chosen A day for a Man to afflict his Soul Is it to bow down his Head as a Bulrush and to spread Sack-cloth and Ashes under him wilt thou call this a Fast and an acceptable day unto the Lord The Pharisees were zealous for washing before Meat as if it were an holy religious Act because it was one of their own Traditions Mat. 15. 2. But took no notice of inward Defilement 2. They are more zealous for Humane Inventions than Moral and commanded Duties Mat. 15. 3 4. For the Rudiments of the World as the Apostle calleth them Col. 2. 10. than the unquestionable Ordinances of Christ. For a worldly Religion must be supported by worldly Means 3. I observe That the more external Pomp there is of Man's devising the less spiritual Truth for it gratifieth the natural Corruption which is all for the out-side Some few Externals God intended for an Help but when Men will be adding they become a Burden and an Impediment God did not abrogate his own Ceremonies for Men to appoint theirs 2 dly That naturally Men are meerly for an external way of serving God and place their Confidence therein Here I shall shew you 1. That their Hearts are set upon External Worship 2. That therein they place all their Confidence 1. That naturally Mens Hearts are chiefly set upon External Services And that 1. out of laziness Externals being more easy than worshipping God in the Spirit Matth. 23. 23. They tithe Mint and Annise and Cummin but omit the weightier things of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment Mercy Faith Conscience is like the Stomach which naturally desireth to fill it self and when it cannot digest solid Food filleth it self only with Wind. So here outward things are more easy but mortifying Sin and solid Godliness is more difficult this the natural Man cannot digest and therefore culleth out the easier and cheaper sort of Religion which puts him to no great trouble or self-denial 2. Out of their Indulgence to the Flesh A Man can spare any thing better than his Lusts His Estate the present â—ase of the Body their Children any thing for the Sin of their Souls Micah 6. 6 7 8. The Question is not how to satisfy Justice but how to appease Conscience while they retain their Sins They would buy out their Peace with vast Sums of Mony mangle their Flesh like the Priests of Baal to spare the Sin of their Souls do any thing endure any thing but the subdâ—ing the Heart to God The sensual Nature of Man is such that he is loth to be crossed if he must be crossed only a little and but for a while and therefore affects an easy Religion where the Flesh is not crossed or but a little crossed Now â—light Duties performed now and then do not much trouble the Flesh where there is no mortifying of Lusâ—s no 〈◊〉 Godliness 3. Out of Pride Man is a proud Creature and would fain establish his own Righteousness and have somewhat wherein to glory in himself Rom. 10. 3. A Râ—â—â—et Coat of our own is better than a silken Garment that is borrowed of another Luke 18. 9. Christ spake this Parable against those who trusted in 〈◊〉 that they were Righteous There is such a disposition in Men that if by any means they can hold up a pretence of Righteousness of their own will not pray and wait and consecrate and devote themselves to God that they may attain his Righteousness if they have any thing to plead if they have a partial Righteousness if they be not to be numbred among the worst of men Luke 18. 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other Men are Extortioners Vnjust Adulterers or even as this Publican If they have an External Righteousness they will plead that I fast twice in the Week I give tithe of all that I possess c. A legal Spirit is natural to us Though Men dare not pretend to an universal Conformity to the Law in a strict sense yet if they can make a shift to get any external Conformity to the Law they are confident of Divine Acceptance Yea so sotâ—ish is their Conscience that they
observe 1. That Faith looketh mainly to Heaven or the saving of the Soul as the prime Benefit offered to us by Jesus Christ. For all attend to this 1 Tim. 1. 16. For a Pattern to them who should hereafter believe on him to life everlasting This was that they chiefly aimed at and therefore called the End of our Faith 1 Pet. 1. 9. For this end were the Scriptures written John 20. 31. These things are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have Life through his Name The Scriptures are writâ—en to direct us to know Christ aright who is the Kernel and Marrow of all the Scriptures who is the great Subject of the Gospel and that the chief Benefit we have by him is eternal Life by which all our Pains and losses for Christ are recompenced and from whence we fetch our Comfort all along during the course of our Pilgrimage and upon the hopes of which the Life of Grace is carried on and the Temptations of Sense are defeated so that this is the main Blessing which Faith aimeth at 2. That the sure grounds which Faith goeth upon is God's Promise through Jesus Christ and so it implieth 1. That there is a God who is a Rewarder of them that diligently seek him for the Apostle pursuing this Discourse telleth us Heb. 11. 6. That a Man must believe God's Being and Bounty before he can do any thing to the purpose for him 2. That this God hath revealed himself in Jesus Christ as willing to accept poor Creatures who refuse not his New Covenant and remedying-Grace to Pardon and Life For the guilty Creature would stand at a distance and not receive his Offers with any comfort and Satisfaction had not God been in Christ reconciling the World to himself 2 Cor. 5. 19. But now they may be invited to come to him with hope vers 20. And his gracious Promises standing upon such a bottom and foundation are the sooner believed 2 Cor. 1. 20. For the Promises of God are in him Yea and in him Amen to the Glory of God by us that is the Promises of God propounded in Christ's Name are undoubtedly true they are not Yea and Nay but Yea and Amen They do not say Yea to Day and Nay to Morrow but always Yea so it is and Amen so it shall be because they stand upon an immutable Foundation the everlasting Merit and Redemption of Christ. 3. It implieth That the Scriptures which contain these Offers and Promises are the Word of God For though God's Veracity be unquestionable how shall we know that we have his Word 't is laid at Pledg with us in the Scriptures which are the Declaration of the Mind of the Eternal God The Promises are a part of those Sacred Scriptures which were written by the inspiration of the Holy Spirit and sealed with a multitude of Miracles and bare the very Image and Superscription of God as every thing which hath past his Hand hath his Signature upon it even to a Gnat or Pile of Grass and have been received and preserved by the Church as the certain Oracles of God and blessed by him throughout all Generations and Successions of Ages to the convincing converting sanctifying and comforting of many Souls And carry their own Light Evidence and Recommendation to the Consciences of all those who are not strangely perverted by their brutish Lusts and blinded by their worldly Affections For the Apostle saith By the manifestation of the Truth commending our selves to every Man's Conscience For if our Gospel be hid 't is hid to those who are lost The God of this World having blinded their Eyes lest the Light of the glorious Gospel should shine unto them 2 Cor. 4. 2 3 4. Upon these grounds doth Faith proceed which I have mentioned the more distinctly that you might know how to excite Faith for besides praying for the Spirit of Wisdom and Illumination to open our Eyes we must use the means both as rational Creatures and new Creatures And what Means are more effectual than those mentioned 1. Is there not a God If there be not a God How did we come to be Thou wer 't not made by chance And when thou wer 't not thou couldst not make thy self Look upon thy Body so curiously framed Whose workmanship could this be but of a Wise God Upon thy Soul Whose Image and Superscription doth it bear Give unto Caesar the things which are Caesar's and unto God the things which are God's Nay look upward downward within thee without thee what dost thou see hear and feel but the Products and Effects of an eternal Power Wisdom and Goodness Thou canst not open thine Eyes but the Heavens are ready to say to thy Conscience Man there is a God an inâ—inite eternal Being who made us and all things else Now for the second Hath not this God revealed himself gracious in Christ Nature declareth there is a God and Scripture that there is a Christ. As there is one God the first Cause of all infinitely powerful wise and good therefore 't is but reasonable that he should be served and according to his own Will But we have faulted in our Duty to our Creator and therefore are in dread of his Justice Certainly reasonable Creatures have immortal Souls and so die not as the Beasts therefore there is no true Happiness in these things wherein Men ordinarily seek it Is it not then a blessed discovery that God hath brought Light and Immortality to light by Jesus Christ that he sent him into the World to be a Propitiation and to satisfy his Justice and to redeem us from our guilty Fears And shall we neglect this great Salvation brought to us by Jesus Christ or coldly seek after it Surely God is willing to be reconciled to Man or 〈◊〉 he would presently have plunged 〈◊〉 into our â—ternal Estate as he did the Angels upon their first sinning But he waiâ—eth and beareth with many 〈◊〉 he beseecheth us and prayeth 〈◊〉 to be reconciled And how shall we 〈◊〉 if we neglect so great Salvation whiâ—h wâ—s first spoken by the Lord and then confâ—â—mâ—d unto us by them that heard â—im God also bearing them witness both with Signs and Wonders and divers Miracles and Gifts of the Holy Ghost according to his own Will Heb. 2. 3 4. Would Holy Men cheat the World with an Imposture or would God be accessory in lending his Power to do such marvellous things It cannot be And then for the third Is not this a part of the Word of God which Holy Men have written to consign it to the use of the Church in all Ages 1 Iohn 2. 45. This is the Promise which he hath promised us Eternal Life Is not this God's Promise And will not God be mindful and regardful of his Word He was wont to be tender of it Psal. 138. 2. Thou hast magnified thy Word above all thy Name above
upon the security of his Word that so doing I shall obtain it This intitleth us to the Reward Heb. 3. 6. Whose House we are if we hold fast the Confidence and rejoicing of Hope firm unto the End And Vers. 14. For we are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the End And Heb. 10. 35. Cast not away your Confidence which hath great recompence of Reward The Happiness which Christ promiseth us is spiritual and for the most part future an lieth in an unseen and unknown World but whilst we are ingaged in the pursuit of it we must depend upon his â—aithful Word That must be security enough to us to engage us to continue with patience in the midst of manifold Temptations till we obtain what he offereth to us These three must be often renewed Assent Consent and Affiance 2. 'T is a believing in Christ. I make Christ the special Object of this Belief not as exclusive of the Father or the Spirit but because of the peculiar reference which this Grace hath to the Mediator in this New and Gospel-Dispensation which was appointed for the Remedy of the collapsed estate of Mankind So Acts 20. 21. Repentance towards God and Faith in our Lord Iesus Christ. He speaks of Repentance as respecting God and Faith as respecting Christ. These are the two recovering Graces Repentance is necessary because of the Duty we owe to our Creator and supream Lord and Faith respects our Redeemer who principally undertook our recovery to God Christ is believed in in order to the Salvation of our Souls 1. Because he purchased and procured this Salvation for us as Mediator of the New Testament Heb. 9. 5. He is the Mediator of the New Testament that by means of Death for the Redemption of the Transgressions that were under the first Covenant they which are called might receive the Promise of the eternal Inheritance By the intervention of his Death Sins are expiated that penitent Believers might have everlasting Life 2. Because 't is by him promised or in his Name 1 John 2. 25. This is the Promise which he hath promised us even eternal Life Christ's great Business as a Prophet is to discover with certainty and clearness such a blessed Estate that it may be commodious for our acceptance laid at our doors if we will take it well and good He is Amen the faithful Witness Rev. 3. 14. who came with a Commission from Heaven to assure the World of it and to confirm his Message he wrought Miracles died and rose again and entred into that Happiness which he spake of that our Faith and Hope might be in God 1 Pet. 1. 21. Guilty Man is fallen under the Power and Fear of Death and strangely haunted with Doubts about the other World Now he that came to save us and heal us did himself in our Nature rise from the Dead and ascend into Heaven that he might give a visible demonstration both of the Resurrection and Life to come which he hath promised to us And when he sent abroad Messengers in his Name to assure the World of it their Testimony was accompanied with divers Signs and Wonders and Gifts of the Holy Ghost Heb. 2. 3 4. that the stupid World might be alarum'd to regard the offer and by this Evidence be assured of the Truth of it therefore still 't is a believing in Christ. 3. Because as King he doth administer and dispense the Blessings of the New Covenant and among them as the Chief and Principal this Salvation unto all those who are qualified And therefore 't is said Heb. 5. 9. Being made perfect through Sufferings he is become the Author of eternal Salvation to all that obey him Every Effect must have some Cause and this noble and glorious Effect of eternal Salvation could have no other Cause but Christ and he as perfected and consecrated is the Author and efficient Cause of it for as King he sendeth down the Holy Ghost to reveal the Gospel and work Faith in the Hearts of Men to qualify them for Pardon and Salvation and all those that sue for Pardon and Salvation in his Name by the Plea of his Blood before the Throne of God and promise obedience to his Laws and Institutes he actually bestoweth Pardon and eternal Salvation upon them There be many other ministerial and adjutant Causes which conduce to this effect But he is the Principal and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Cause in general is fitly by our Translation termed the Author of eternal Salvation So that still you see a new Reason why saving-Faith should be described to be a believing in Christ. 3. The prime Benefits which Faith respecteth I make to be two Reconciliation with God and the everlasting Fruition of him in Glory 1. Reconciliation is necessarily eyed and regarded by the guilty Soul 1. Because there hath been a breach by which we have lost God's Favour and Happiness We have to do with a God whose Nature ingageth him to hate Sin and whose Justice ingageth him to Punish it And before we can be induced to treat with him such a Reconciliation is necessary for all Mankind as that he should be willing to deal with them upon the term of a New Covenant wherein Pardon and Life might be offered to penitent Believers This Reconciliation is spoken of 2 Cor. 5. 19. God was in Christ reconciling the World unto himself not imputing their Trespasses and hath committed unto us the Word of Reconciliation that is upon the sufficiency of Christ's Sacrifice Ransom and Satisfaction there was so much done towards an actual Reconciliation with God that he offered a conditional Covenant to as many as were willing to enter into his Peace He provided a sufficient Remedy for the Pardon of Sin if Men would as heartily accept of it as it was freely given them And the Office of Ambassadors was appointed to beseech Men so to do And unless this had been done a guilty Soul could never be brought to love an holy sin-hating God ingaged by Justice to damn the Sinner But it must be a loving reconciled God that is willing to forgive that can be propounded as an Object of Faith and Love or as an amiable God to us Psalm 130. 4. There is forgiveness with thee that thou mayest be feared 2. Reconciliation is necessarily eyed by the penitent Believer because this Reconciliation and Recovery by Christ consists both in the Pardon of Sin and the Gift of the Sanctifying Spirit 1. One branch of the actual restitution of God's Favour to us is the Pardon of Sins without which we are not capable of Life and Happiness Ephes. 7. The possible conditional-Reconciliation consists in the offer of Pardon and the actual Reconciliation in the actual pardon and forgiveness of our Transgressions and then the Man beginneth to be in a blessed Estate Psal. 32. 1 2. 2. The other Branch is the Gift of the Sanctifying
is to order their Affairs so as they may have felicity and comfort in them So Prov. 20. 24. Man's goings are of the Lord how can a Man then understand his own way We cannot foresee the Event of things what is expedient what not Man would fain work out his Happiness like a Spider climb up by a Thread of his own spinning But alas all our Devices and fine Contrivances are gone with the turn of a Bâ—som He that will be his own Carver seldom carveth out a good Portion to himself They intrench upon God's Prerogative and take the Work out of his hands and therefore no wonder if their Wisdom be turned into Folly 3. We ask his Blessing God doth not only foresee the Event but order it by his Wisdom he foreseeth it and by his powerful Providence he bringeth it to pass Therefore God that hath the disposal of all Events when our Dâ—rection is over is to be sought unto for a Blessing for every Comfort cometh the sooner when it is â—ought in Prayer and whatever God's Purposes be that is our Duty Jer. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of Peace and not of Evil to give you an expected End Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36. 37. I will for this be enquired of by the House of Israel to do it for them So in this Case we read Iohn 2. 2. When there was a Marriage in Canaan of Galilee both Jesus was called and his Disciples to the Marriage Married Persons do need and therefore should seek Christ's Presence to their Marriage that he would vouchsafe his Presence and Countenance Be sure to invite him and take him along with you that he may strengthen you by his Grace and dispose all Providences about you for your Comfort He puts the greatest honour upon the Marriage when he doth enable you to carry your selves graciously in that Relation and to God's Glory and he hath the power of all Providences put into his hand as well as all Grace Vse 2. Is Advice to Persons that are entring into this Relation 1. Negatively See that God be no loser by the Marriage 2. Positively Be sure that God be a gainer These are the two Proffers I have to make to you 1. Negatively Let not God be a loser He never intended to give you Gifts to his own wrong Now that will be 1. If he be not the only One and the lovely one of your Souls God must not have an Image of Jealousy set up He must still be owned as the chiefest Good A Wife is the Delight of the Eyes but not the Idol of the Heart Still you must be sure that his Place be not invaded that you may say Psal. 73. 25. Whom have I in Heaven but thee and whom do I desire on Earth in comparison of thee Carnal Complacency must not weaken your Delight in God it is apt to do so The excuse of one of those that was invited to the Marriage-feast was I have married a Wife and I cannot come Maâ—th 22. Surâ—ly Christ would teach us thereby that this Relation may become a Snare and encroach upon the Prerogatives of God he may be justled out of the Heart by the intrusion of some earthly Comfort 2. If you be diverted from the earnest pursuit of heavenly Things either by carnal Complacency or distracting Cares and worldly Encumbrances There will be a time when we shall neither Marry nor be given in Marriage Luke 20. 35. And that is our happiest time present Contentments must not weaken the lively expectation of it and steal away the Heart into a mindlesness of it Would God bring you to one another think you to turn off your Thoughts and Hopes for this blessed Time when he shall be All in All No your Comforts by the way in your Pilgrimage must not hinder your delight in your Comforts at Home and in your Country this would be like a great Heir in Travel that should gussle in an Ale-house and never think of returning to his Inheritance 3. God would be a loser if you be less resolute in owning God's Truth than you were before Oh take heed of daubing in Religion we must hate all for Christ Luke 14. 26. We must be as true still to make good our Ingagement to him Wife and Children must be undervalued for the Gospel we may be put to the trial whether we will cleave to them or Christ who is our choice Husband The Bond of Religion is above all Bonds all Bonds between Husband and Wife Father and Children end in Death but the Bond of Christ is Eternal your Children will not lose by your faithfulness to God 2. Positively Let God be a gainer 1. By your daily praises and blessing God for his Providence that hath brought you into this Relation I obtained favour from the Lord. 2. By living to God in this Relation performing the Duties thereof so as your converse may be some lively resemblance of the Communion between Christ and his Church Ephes. 5. 25 26 27 28 29 30. Husbands love your Wives even as Christ also loved the Church and gave himself for it That he might sanctify and cleanse it with the washing of Water by the Word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish So ought Men to love their Wives as their own Bodies he that loveth his Wife loveth himself For no Man ever yet hated his own Flesh but nourisheth and cherisheth it even as the Lord the Church For we are Members of his Body of his Flesh and of his Bones 3. By being mutual helps to one another in the best things by the advancement of Piety and Godliness The love of Christ doth not only enforce the Husband's Duty as an Argument but points forth the right manner of it as a Pattern Christ's Love is sanctifying Love so should theirs be such a Love as sheweth it self by sincere and real endeavours to bring about one anothers spiritual and eternal Good Love one another as Heirs together of the Grace of Life 1 Pet. 3. 7. FINIS